摩訶止觀 9.92

9.92

○八、明因緣發者：行人有大功勳，諸佛賜以禪定三昧；或過去宿習，而因緣定發前後（云云）。於坐中忽然思惟心所緣處，或緣善心，或緣惡心；能緣、所緣即是有支。有能含果。此有由取。以心取善惡而得有有；若不取者，亦無此有，故知有從取生。復知取從愛起，愛故可取，如愛色死取，不愛則不取。愛因受生，由領受善惡所以愛生；若無領受，愛則不生。又觀受由於觸，六塵來觸六根故得有受；無觸則無受。經云：「六觸因緣生諸受。」故受由於觸。又知觸由諸入門，若無六識統六根，則不能涉入諸塵而生於觸。觸由於入，入由名色。若但有色，色不能觸，如死人；若但有名，名亦無觸，如盲聾人。色心合故，則有於觸。色即色陰，心即四陰。了別此色，名「識陰」；領納此色，名「受陰」；行起貪瞋，名「想」、「行」兩陰。五陰具足，故有覺觸。當知觸由名色，名色由初託胎識，初託胎名「歌羅邏」。此時即具三事：一、命，二、燸，三、識。是中有報風，依風名為「命」；精血不臭不爛，名為「燸」；是中心意，名為「識」。由識託胎，故有凝酥薄酪，六皰開張，名色和合。當知名色豈不由識？識由業行，過去持五戒善業，業使人中受名色；過去破五戒惡業，業使三塗受。故知識由於業，業即行也。行由無明癡愛造作眾行，使識流轉。從過去來今；從今愛、取緣有，有能含果，招未來生死。三世因緣，空無有主。

8. Clarifying the arising of [contemplation of] dependent origination: the practitioner possesses great merit, and the Buddhas bestow meditative concentration and samādhi; or due to past habituation, the concentration on dependent origination arises earlier or later (and so forth). In the midst of sitting, one suddenly contemplates that which the mind takes as object, whether a wholesome mind or an unwholesome mind; that which is capable of taking an object and that which is taken as object constitute the factor of existence (bhava). Existence is capable of containing the fruit. This existence arises from grasping (upādāna). Because the mind grasps at the wholesome and unwholesome, existence is obtained; if one does not grasp, there is no such existence either; hence one knows that existence arises from grasping. Further, one knows that grasping arises from craving (tṛṣṇā): because of craving, there can be grasping, just as craving form leads to grasping unto death, while without craving there is no grasping. Craving arises due to feeling (vedanā): because of receiving the wholesome and unwholesome, craving arises; if there is no receiving, craving does not arise. Further, one contemplates that feeling is due to contact (sparśa): when the six sense objects come to contact the six sense faculties, feeling can exist; without contact, there is no feeling. The sūtra states: 'Conditioned by the six contacts, feelings arise.' Hence feeling is due to contact. Further, one knows that contact is due to the entrance gates (āyatana): if the six consciousnesses did not unify the six faculties, one could not engage the sense objects and produce contact. Contact is due to the entrances, and the entrances are due to name-and-form (nāmarūpa). If there were only form, form could not contact, like a dead person; if there were only name, name also could not contact, like a blind or deaf person. Because form and mind unite, there is contact. Form is the form aggregate, and mind is the four aggregates. Discerning this form is named the 'consciousness aggregate'; receiving this form is named the 'feeling aggregate'; engaging in the arising of greed and anger is named the two aggregates of 'perception' and 'volitional formations'. When the five aggregates are complete, there is conscious contact. One should know that contact is due to name-and-form, and name-and-form is due to the consciousness that first enters the womb. The initial entry into the womb is named kalala. At this time, three things are complete: first, life (jīvita); second, warmth (uṣman); third, consciousness (vijñāna). In this there is retributive wind, and relying on wind it is named 'life'; the semen and blood not rotting or spoiling is named 'warmth'; the mental consciousness within is named 'consciousness'. Due to consciousness entering the womb, there are the curd-like stages, the opening of the six blisters, and the union of name-and-form. One should know: how could name-and-form not be due to consciousness? Consciousness is due to karma-formations (saṃskāra): past wholesome karma of upholding the five precepts causes one to receive name-and-form in the human realm; past unwholesome karma of breaking the five precepts causes one to receive it in the three evil destinies. Hence one knows that consciousness is due to karma, and karma is formations. Formations are due to fundamental ignorance (avidyā), delusion, and craving creating various actions, causing consciousness to transmigrate. From the past, it comes into the present; from the present craving and grasping conditioned by existence, existence is capable of containing the fruit and incurring future birth and death. The dependent origination of the three periods of time is empty and without an owner.